II.

[1]Antidote, BookI.c.10.a.5.

MADAM,

Since I spake in my last of the adoration and worship of God, you would faine know, whether we can have an Idea of God? I answer, That naturally we may, and really have a knowledge of the existence of God, as I proved in my former letter, to wit, that there is a God, and, that he is theAuthorof all things, who rules and governs all things, and is also the God of Nature: but I dare not think, that naturally we can have an Idea of the essence of God, so as to know what God is in his very nature and essence; for how can there be a finite Idea of an Infinite God? You may say, As well as of Infinite space. I answer, Space is relative, or has respect to body, but there is not any thing that can be compared to God; for the Idea of Infinite nature is material, as being a material creature of Infinite material Nature. You will say, How can a finite part have an Idea of infinite nature? I answer, Very well, by reason the Idea is part of Infinite Nature, and so of the same kind, as material; but God being an Eternal, Infinite, Immaterial, Individable Being, no natural creature can have an Idea of him. You will say, That the Idea of God in the mind is immaterial; I answer, I cannot conceive, that there can be any immaterial Idea in nature; but be it granted, yet that Immaterial is not a part of God, for God is individable, and hath no parts; wherefore the Mind cannot have an Idea of God, as it hath of Infinite nature, being a part of nature; for the Idea of God cannot be of the essence of God, as the Idea of nature is a corporeal part of nature: and though nature may be known in some parts, yet God being Incomprehensible, his Essence can by no wayes or means be naturally known; and this is constantly believed, by

Madam,

Your faithful Friend,

and Servant.

MADAM,

Although I mentioned in my last, that it is impossible to have an Idea of God, yet yourAuthoris pleased to say,[1]Thathe will not stick to affirm, that the Idea or notion of God is as easie, as any notion else whatsoever, and that we may know as much of him as of any thing else in the world. To which I answer, That in my opinion, God is not so easily to be known by any creature, as man may know himself; nor his attributes so well, as man can know his own natural proprieties: for Gods Infinite attributes are not conceivable, and cannot be comprehended by a finite knowledg and understanding, as a finite part of nature; for though nature's parts may be Infinite in number, and as they have a relation to the Infinite whole, if I may call it so, which is Infinite nature, yet no part is infinite in it self, and therefore it cannot know so much as whole nature: and God being an Infinite Deity, there is required an Infinite capacity to conceive him; nay, Nature her self although Infinite, yet cannot possibly have an exact notion of God, by reason of the disparity between God and her self; and therefore it is not probable, if the Infinite servant of God is not able to conceive him, that a finite part or creature of nature, of what kind or sort soever, whether Spiritual, as yourAuthoris pleased to name it, or Corporeal, should comprehend God. Concerning my belief of God, I submit wholly to the Church, and believe as I have bin informed out of theAthanasianCreed, that the Father is Incomprehensible, the Sonne Incomprehensible, and the Holy Ghost Incomprehensible; and that there are not three, but one Incomprehensible God; Wherefore if any man can prove (as I do verily believe he cannot) that God is not Incomprehensible, he must of necessity be more knowing then the whole Church, however he must needs dissent from the Church. But perchance yourAuthormay say, I raise new and prejudicial opinions, in saying that matter is eternal. I answer, The Holy Writ doth not mention Matter to be created, but onely Particular Creatures, as this Visible World, with all its Parts, as the history or description of the Creation of the World inGenesisplainly shews; ForGod said, Let it be Light, and there was Light; Let there be a Firmament in the midst of the Waters, and let it divide the Waters from the Waters; and Let the Waters under the Heaven be gathered together unto one place, and let the dry Land appear; and let the Earth bring forth Grass, the Herb yielding Seed, and the Fruit-tree yielding Fruit after his kind; and let there be Lights in the Firmament of the Heaven, to divide the Day from the Night,&c. Which proves, that all creatures and figures were made and produced out of that rude and desolate heap or chaos which the Scripture mentions, which is nothing else but matter, by the powerful Word and Command of God, executed by his Eternal Servant, Nature; as I have heretofore declared it in a Letter I sent you in the beginning concerning Infinite Nature. But least I seem to encroach too much upon Divinity, I submit this Interpretation to the Church; However, I think it not against the ground of our Faith; for I am so far from maintaining any thing either against Church or State, as I am submitting to both in all duty, and shall do so as long as I live, and rest,

Madam,

Your Faithful Friend

and Servant.

[1]Of the Immortality of the Soul, pt.1.,c.4.

MADAM,

Since yourWorthyandLearned Authoris pleased to mention,[1]That anample experience both of Men and Things doth enlarge our Understanding, I have taken occasion hence to enquire, how a mans Understanding may be encreased or inlarged. The Understanding must either be in Parts, or it must be Individable as one; if in Parts, then there must be so many Understandings as there are things understood; but if Individable, and but one Understanding, then it must dilate it self upon so many several objects. I for my part, assent to the first, That Understanding increases by Parts, and not by Dilation, which Dilation must needs follow, if the Mind or Understanding of man be indivisible and without parts; but if the Mind or Soul be Individable, then I would fain know, how Understanding, Imagination, Conception, Memory, Remembrance, and the like, can be in the mind? You will say, perhaps, they are so many faculties or properties of the Incorporeal Mind, but, I hope, you do not intend to make the Mind or Soul a Deity, with so many attributes, Wherefore, in my opinion, it is safer to say, That the Mind is composed of several active Parts: but of these Parts I have treated in my Philosophy, where you will find, that all the several Parts of Nature are Living and Knowing, and that there is no part that has not Life and Knowledg, being all composed of rational and sensitive matter, which is the life and soul of Nature; and that Nature being Material, is composable and dividable, which is the cause of so many several Creatures, where every Creature is a part of Nature, and these Infinite parts or creatures are Nature her self; for though Nature is a self-moving substance, and by self-motion divides and composes her self several manners or ways into several forms and figures, yet being a knowing, as well as a living substance, she knows how to order her parts and actions wisely; for as she hath an Infinite body or substance, so she has an Infinite life and knowledg; and as she hath an Infinite life and knowledg, so she hath an infinite wisdom: But mistake me not,Madam; I do not mean an Infinite Divine Wisdom, but an Infinite Natural Wisdom, given her by the Infinite bounty of the Omnipotent God; but yet this Infinite Wisdom, Life and Knowledg in Nature make but one Infinite. And as Nature hath degrees of matter, so she has also degrees and variety of corporeal motions; for some parts of matter are self-moving, and some are moved by these self-moving parts of matter; and all these parts, both the moving and moved, are so intermixed, that none is without the other, no not in any the least Creature or part of Nature we can conceive; for there is no Creature or part of Nature, but has a comixture of those mentioned parts of animate and inanimate matter, and all the motions are so ordered by Natures wisdom, as not any thing in Nature can be otherwise, unless by a Supernatural Command and Power of God; for no part of corporeal matter and motion can either perish, or but rest; one part may cause another part to alter its motions, but not to quit motion, no more then one part of matter can annihilate or destroy another; and therefore matter is not meerly Passive, but always Active, by reason of the thorow mixture of animate and inanimate matter; for although the animate matter is onely active in its nature, and the inanimate passive, yet because they are so closely united and mixed together that they make but one body, the parts of the animate or self-moving matter do bear up and cause the inanimate parts to move and work with them; and thus there is an activity in all parts of matter moving and working as one body, without any fixation or rest, for all is moveable, moving and moved. All which,Madam, if it were well observed, there would not be so many strange opinions concerning nature and her actions, making the purest and subtillest part of matter immaterial or incorporeal, which is as much, as to extend her beyond nature, and to rack her quite to nothing. But I fear the opinion of Immaterial substances in Nature will at last bring in again the Heathen Religion, and make us believe a godPan, Bacchus, Ceres, Venus,and the like, so as we may become worshippers of Groves and shadows, Beans and Onions, as our Forefathers. I say not this, as if I would ascribe any worship to Nature, or make her a Deity, for she is onely a servant to God, and so are all her parts or creatures, which parts or creatures, although they are transformed, yet cannot be annihilated, except Nature her self be annihilated, which may be, whensoever the Great God pleases; for her existence and resolution, or total destruction, depends upon Gods Will and Decree, whom she fears, adores, admires, praises and prayes unto, as being her God and Master; and as she adores God, so do all her parts and creatures, and amongst the rest Man, so that there is no Atheist in Infinite Nature, at least not in the opinion of,

Madam,

Your faithful Friend

and Servant.

[1]Antid. Book.2.Ch.2.a.1.

MADAM,

I cannot well conceive what yourAuthormeans by theCommon Laws of Nature;[1]But if you desire my opinion how many Laws Nature hath, and what they are; I say Nature hath but One Law, which is a wise Law, to keep Infinite matter in order, and to keep so much Peace, as not to disturb the Foundation of her Government: for though Natures actions are various, and so many times opposite, which would seem to make wars between several Parts, yet those active Parts, being united into one Infinite body, cannot break Natures general Peace; for that which Man names War, Sickness, Sleep, Death, and the like, are but various particular actions of the onely matter; not, as yourAuthorimagines, in a confusion, like Bullets, or such like things juggled together in a mans Hat, but very orderly and methodical; And the Playing motions of nature are the actions of Art, but her serious actions are the actions of Production, Generation and Transformation in several kinds, sorts and particulars of her Creatures, as also the action of ruling and governing these her several active Parts. Concerning the Pre-eminence and Prerogative ofMan, whom yourAuthorcalls[2]The flower and chief of all the products of nature upon this Globe of the earth; I answer, That Man cannot well be judged of himself, because he is a Party, and so may be Partial; But if we observe well, we shall find that the Elemental Creatures are as excellent as Man, and as able to be a friend or foe to Man, as Man to them, and so the rest of all Creatures; so that I cannot perceive more abilities in Man then in the rest of natural Creatures; for though he can build a stately House, yet he cannot make a Honey-comb; and though he can plant a Slip, yet he cannot make a Tree; though he can make a Sword, or Knife, yet he cannot make the Mettal. And as Man makes use of other Creatures, so other Creatures make use of Man, as far as he is good for any thing: But Man is not so useful to his neighbour or fellow-creatures, as his neighbour or fellow-creatures to him, being not so profitable for use, as apt to make spoil. And so leaving him, I rest,

Madam,

Your faithful Friend

and Servant.

[1]Antid. Book.2.c.2.

[2]C.3.

MADAM,

YourAuthordemands,[1]Whether there was ever any man, that was not mortal, and whether there be any mortal that had not a beginning?Truly, if nature be eternal, all the material figures which ever were, are, and can be, must be also eternal in nature; for the figures cannot be annihilated, unless nature be destroyed; and although a Creature is dissolved and transformed into numerous different figures, yet all these several figures remain still in those parts of matter, whereof that creature was made, for matter never changes, but is always one and the same, and figure is nothing else but matter transposed or transformed by motion several modes or ways. But if you conceive Matter to be one thing, Figure another, and Motion a third, several, distinct and dividable from each other, it will produce gross errors, for, matter, motion, and figure, are but one thing. And as for that common question, whether the Egg was before the Chick, or the Chick before the Egg, it is but a thred-bare argument, which proves nothing, for there is no such thing as First in Eternity, neither doth Time make productions or generations, but Matter; and whatsoever matter can produce or generate, was in matter before it was produced; wherefore the question is, whether Matter, which is Nature, had a beginning, or not? I say not: for put the case, the figures of Earth, Air, Water, and Fire, Light and Colours, Heat and Cold, Animals, Vegetables and Minerals, &c. were not produced from all Eternity, yet those figures have nevertheless been in Matter, which is Nature, from all eternity, for these mentioned Creatures are onely made by the corporeal motions of Matter, transforming Matter into such several figures; Neither can there be any perishing or dying in Nature, for that which Man calls so, is onely an alteration of Figure. And as all other productions are but a change of Matters sensitive motions, so all irregular and extravagant opinions are nothing but a change of Matters rational motions; onely productions by rational motions are interior, and those by sensitive motions exterior. For the Natural Mind is not less material then the body, onely the Matter of the Mind is much purer and subtiller then the Matter of the Body. And thus there is nothing in Nature but what is material; but he that thinks it absurd to say, the World is composed of meer self-moving Matter, may consider, that it is more absurd to believe Immaterial substances or spirits in Nature, as also a spirit of Nature, which is the Vicarious power of God upon Matter; For why should it not be as probable, that God did give Matter a self-moving power to her self, as to have made another Creature to govern her? For Nature is not a Babe, or Child, to need such a Spiritual Nurse, to teach her to go, or to move; neither is she so young a Lady as to have need of a Governess, for surely she can govern her self; she needs not a Guardian for fear she should run away with a younger Brother, or one that cannot make her a Jointure. But leaving those strange opinions to the fancies of their Authors, I'le add no more, but that I am,

Madam,

Your faithful Friend,

and Servant.

[1]Antid. l.3.c.15.a.3.

MADAM,

YourAuthorbeing very earnest in arguing against those that maintain the opinion of Matter being self-moving, amongst the rest of his arguments brings in this:[1]Suppose, says he,Matter could move it self, would meer Matter with self-motion amount to that admirable wise contrivance of things which we see in the World?—All the evasion I can imagine, our adversaries may use here, will be this: That Matter is capable of sense, and the finest and most subtil of the most refined sense; and consequently of Imagination too, yea happily of Reason and Understanding.I answer, it is very probable, that not onely all the Matter in the World or Universe hath Sense, but also Reason; and that the sensitive part of matter is the builder, and the rational the designer; whereof I have spoken of before, and you may find more of it in my Book of Philosophy.But,says your Author,Let us see, if all their heads laid together can contrive the anatomical Fabrick of any Creature that liveth?I answer, all parts of Nature are not bound to have heads or tayls; but if they have, surely they are wiser then many a man's.I demand, says he,Has every one of these Particles, that must have a hand in the framing of the body of an animal, the whole design of the work by the Impress of some Phantasme upon it? or as they have several offices, so have they several parts of the design?I answer, All the actions of self-moving Matter are not Impresses, nor is every part a hand-labourer, but every part unites by degrees into such or such a Figure. Again, says he,How is it conceiveable that any one Particle of Matter, or many together, (there not existing, yet in Nature an animal) can have the Idea Impressed of that Creature they are to frame?I answer, all figures whatsoever have been, are, or can be in Nature, are existent in nature.How, says he,can they in framing several parts confer notes? by what language or speech can they communicate their Counsels one to another?I answer, Knowledg doth not always require speech, for speech is an effect and not a cause, but knowledg is a cause and not an effect; and nature hath infinite more ways to express knowledg then man can imagine,Wherefore, he concludes,that they should mutually serve one another in such a design, is more impossible, then that so many men, blind and dumb from their nativity, should joyn their forces and wits together to build a Castle, or carve a statue of such a Creature, as none of them knew any more in several, then some one of the smallest parts thereof, but not the relation it bore to the whole.I answer, Nature is neither blind nor dumb, nor any ways defective, but infinitely wise and knowing; for blindness and dumbness are but effects of some of her particular actions, but there is no defect in self-moving matter, nor in her actions in general; and it is absurd to conceive the Generality of wisdom according to an Irregular effect or defect of a particular Creature; for the General actions of Nature are both life and knowledg, which are the architects of all Creatures, and know better how to frame all kinds and sorts of Creatures then man can conceive; and the several parts of Matter have a more easie way of communication, then Mans head hath with his hand, or his hand with pen, ink, and paper, when he is going to write; which later example will make you understand my opinion the better, if you do but compare the rational part of Matter to the head, the sensitive to the hand, the inanimate to pen, ink and paper, their action to writing, and their framed figures to those figures or letters which are written; in all which is a mutual agreement without noise or trouble. But give me leave,Madam, to tell you, That self-moving Matter may sometimes erre and move irregularly, and in some parts not move so strong, curious, or subtil at sometimes, as in other parts, for Nature delights in variety; Nevertheless she is more wise then any Particular Creature or part can conceive, which is the cause that Man thinks Nature's wise, subtil and lively actions, are as his own gross actions, conceiving them to be constrained and turbulent, not free and easie, as well as wise and knowing; Whereas Nature's Creating, Generating and Producing actions are by an easie connexion of parts to parts, without Counterbuffs, Joggs and Jolts, producing a particular figure by degrees, and in order and method, as humane sense and reason may well perceive: And why may not the sensitive and rational part of Matter know better how to make a Bee, then a Bee doth how to make Honey and Wax? or have a better communication betwixt them, then Bees that fly several ways, meeting and joyning to make their Combes in their Hives? But pardon,Madam, for I think it a Crime to compare the Creating, Generating and producing Corporeal Life and Wisdom of Nature unto any particular Creature, although every particular Creature hath their share, being a part of Nature. Wherefore those, in my opinion, do grossly err, that bind up the sensitive matter onely to taste, touch, hearing, seeing, and smelling; as if the sensitive parts of Nature had not more variety of actions, then to make five senses; for we may well observe, in every Creature there is difference of sense and reason according to the several modes of self-motion; For the Sun, Stars, Earth, Air, Fire, Water, Plants, Animals, Minerals; although they have all sense and knowledg, yet they have not all sense and knowledg alike, because sense and knowledg moves not alike in every kind or sort of Creatures, nay many times very different in one and the same Creature; but yet this doth not cause a general Ignorance, as to be altogether Insensible or Irrational, neither do the erroneous and irregular actions of sense and reason prove an annihilation of sense and reason; as for example, a man may become Mad or a Fool through the irregular motions of sense and reason, and yet have still the Perception of sense and reason, onely the alteration is caused through the alteration of the sensitive and rational corporeal motions or actions, from regular to irregular; nevertheless he has Perceptions, Thoughts, Ideas, Passions, and whatsoever is made by sensitive and rational Matter, neither can Perception be divided from Motion, nor Motion from Matter; for all sensation is Corporeal, and so is Perception. I can add no more, but take my leave, and rest,

Madam,

Your faithful Friend

and Servant.

[1]Of the Immortality of the Soul, l.1.c.12.

MADAM,

YourAuthoris pleased to say,[1]thatMatter is a Principle purely passive, and no otherwise moved or modified, then as some other thing moves and modifies it, but cannot move it self at all; which is most demonstrable to them that contend for sense and perception in it: For if it had any such perception, it would, by vertue of its self-motion withdraw its self from under the knocks of hammers, or fury of the fire; or of its own accord approach to such things as are most agreeable to it, and pleasing, and that without the help of muscles, it being thus immediately endowed with a self-moving power.By his leave,Madam, I must tell you, that I see no consequence in this argument; Because some parts of matter cannot withdraw themselves from the force and power of other parts, therefore they have neither sense, reason, nor perception: For put the case, a man should be over-powr'd by some other men, truely he would be forced to suffer, and no Immaterial Spirits, I think, would assist him. The very same may be said of other Creatures or parts of Nature; for some may over-power others, as the fire, hammer and hand doth over-power a Horse-shooe, which cannot prevail over so much odds of power and strength; And so likewise it is with sickness and health, life and death; for example, some corporeal motions in the body turning Rebels, by moving contrary to the health of an animal Creature, it must become sick; for not every particular creature hath an absolute power, the power being in the Infinite whole, and not in single divided parts: Indeed, to speak properly, there is no such thing as an absolute power in Nature; for though Nature hath power to move it self, yet not beyond it self. But mistake me not, for I mean by an absolute Power; not a circumscribed and limited, but an unlimited power, no ways bound or confined, but absolutely or every way Infinite, and there is not anything that has such an absolute power but God alone: neither can Nature be undividable, being Corporeal or Material; nor rest from motion being naturally self-moving, and in a perpetual motion. Wherefore though Matter is self-moving, and very wise, (although yourAuthordenies it, calling those Fools that maintain this opinion)[2]yet it cannot go beyond the rules of its Nature, no more then any Art can go beyond its Rules and Principles: And as for what yourAuthorsays, That every thing would approach to that, which is agreeable and pleasant; I think I need no demonstration to prove it; for we may plainly see it in all effects of Nature, that there is Sympathy and Antipathy, and what is this else, but approaching to things agreeable and pleasant, and withdrawing it self from things disagreeable, and hurtful or offensive? But of this subject I shall discourse more hereafter, wherefore I finish here, and rest,

Madam,

Your Faithful Friend

and Servant.

[1]Of the Immortality of the Soul, l.2.,c.1.a.3.

[2]In the Append. to the Antid. c.3.a.10.

MADAM,

YourAuthorsopinion is,[1]ThatMatter being once actually divided as far as possibly it can, it is a perfect contradiction it should be divided any further.I answer, Though Nature is Infinite, yet her actions are not all dilative nor separative, but some divide and some compose, some dilate and some contract, which causes a mean betwixt Natures actions or motions. Next yourAuthorsays, Thatas Infinite Greatness has no Figure, so Infinite Littleness hath none also.I answer, Whatsoever hath a body, has a figure; for it is impossible thatsubstance, orbody, andfigure, should be separated from each other, but wheresoever is body or substance, there is also figure, and if there be an infinite substance, there must also be an infinite figure, although not a certain determined or circumscribed figure, for such a figure belongs onely to finite particulars; and therefore I am of yourAuthorsmind, That it is a contradiction to say an Infinite Cube or Triangle, for a Cube and a Triangle is a perfect circumscribed figure, having its certain compass and circumference, be it never so great or little; wherefore to say an Infinite Cube, would be as much as to say a Finite Infinite. But as for yourAuthorsexample ofInfinite matter, space or duration, divided into three equal parts, all which he says must needs be Infinite, or else the whole will not be so, and then the middle part of them will seem both Finite and Infinite.I answer, That Matter is not dividable into three equal parts, for three is a finite number and so are three equal parts; but I say that Matter being an Infinite body, is dividable into Infinite parts, and it doth not follow, as yourAuthorsays, That one of those infinite parts must be infinite also, for else there would be no difference betwixt the whole and its parts; I say whole for distinctions and better expressions sake, and do not mean such a whole which hath a certain number of parts, and is of a certain and limited figure, although never so great; but an Infinite whole, which expression I must needs use, by reason I speak of Infinite parts; and that each one of these Infinite parts in number may be finite in substance or figure, is no contradiction, but very probable and rational; nay, I think it rather absurd to say that each part is infinite; for then there would be no difference betwixt parts and whole, as I said before. Onely this is to be observed, that the Infinite whole is Infinite in substance or bulk, but the parts are Infinite in number, and not in bulk, for each part is circumscribed, and finite in its exterior figure and substance. But mistake me not, when I speak of circumscribed and finite single parts; for I do not mean, that each part doth subsist single and by it self, there being no such thing as an absolute single part in Nature, but Infinite Matter being by self-motion divided into an infinite number of parts, all these parts have so near a relation to each other, and to the infinite whole, that one cannot subsist without the other; for the Infinite parts in number do make the Infinite whole, and the Infinite whole consists in the Infinite number of parts; wherefore it is onely their figures which make a difference betwixt them; for each part having its proper figure different from the other, which is circumscribed and limited, it is called a finite single part; and such a part cannot be said Infinitely dividable, for infinite composition and division belong onely to the Infinite body of Nature, which being infinite in substance may also be infinitely divided, but not a finite and single part: Besides, Infinite composition doth hinder the Infinite division, and Infinite division hinders the Infinite composition; so that one part cannot be either infinitely composed, or infinitely divided; and it is one thing to be dividable, and another to be divided. And thus, when yourAuthormentions in another place,[2]Thatif a body be divisible into Infinite Parts, it hath an Infinite number of extended parts:If by extension he mean corporeal dimension, I am of his opinion; for there is no part, be it never so little in Nature, but is material; and if material, it has a body; and if a body, it must needs have a bodily dimension; and so every part will be an extended part: but since there is no part but is finite in its self, it cannot be divisible into infinite parts; neither can any part be infinitely dilated or contracted; for as composition and division do hinder and obstruct each other from running into Infinite, so doth dilation hinder the Infinite contraction, and contraction the Infinite dilation, which, as I said before, causes a mean betwixt Nature's actions; nevertheless, there are Infinite dilations and contractions in Nature, because there are Infinite contracted and dilated parts, and so are infinite divisions because there are infinite divided parts; but contraction, dilation, extension, composition, division, and the like, are onely Nature's several actions; and as there can be no single part in Nature that is Infinite, so there can neither be any single Infinite action. But as for Matter, Motion and Figure, those are Individable and inseparable, and make but one body or substance; for it is as impossible to divide them, as impossible it is to yourAuthorto separate the essential proprieties, which he gives, from an Immortal Spirit; And as Matter, Motion and Figure are inseparable; so is likewise Matter, Space, Place and Duration; For Parts, Motion, Figure, Place and Duration, are but one Infinite body; onely the Infinite parts are the Infinite divisions of the Infinite body, and the Infinite body is a composition of the Infinite parts; but figure, place and body are all one, and so is time, and duration, except you will call time the division of duration, and duration the composition of time; but infinite time, and infinite duration is all one in Nature: and thus Nature's Principal motions and actions are dividing, composing, and disposing or ordering, according to her Natural wisdom, by the Omnipotent God's leave and permission. Concerning theSun, which yourAuthorspeaks of in the same place, and denies him to be aSpectator of our particular affairs upon Earth; saying, there is no such divine Principle in him, whereby he can do it. I will speak nothing again it, nor for it; but I may say, that the Sun hath such a Principle as other Creatures have, which is, that he has sensitive and rational corporeal motions, as well as animals or other Creatures, although not in the same manner, nor the same organs; and if he have sensitive and rational motions, he may also have sensitive and rational knowledg or perception, as well as man, or other animals and parts of Nature have, for ought any body knows; for it is plain to humane sense and reason, that all Creatures must needs have rational and sensitive knowledg, because they have all sensitive and rational matter and motions. But leaving the Sun for Astronomers to contemplate upon, I take my leave, and rest,

Madam,

Your faithful Friend,

and Servant.

[1]In the Preface before the Imm. of the Soul.

[2]Antid. Book.2.c.4.

MADAM,

YourAuthorin his arguments againstMotion, being aPrinciple of Nature,[1]endeavours to prove, that Beauty, Colour, Symmetry, and the like, in Plants, as well as in other Creatures, are no result from the meer motion of the matter; and forming this objection,It may be said, says he,That the regular motion of the matter made the first plant of every kind; but we demand, What regulated the motion of it, so as to guide it, to form it self into such a state?I answer, The Wisdom of Nature or infinite Matter did order its own actions so, as to form those her Parts into such an exact and beautiful figure, as such a Tree, or such a Flower, or such a Fruit, and the like; and some of her Parts are pleased and delighted with other parts, but some of her parts are afraid or have an aversion to other parts; and hence is like and dislike, or sympathy and antipathy, hate and love, according as nature, which is infinite self-moving matter, pleases to move; for though Natural Wisdom is dividable into parts, yet these parts are united in one infinite Body, and make but one Being in it self, like as the several parts of a man make up but one perfect man; for though a man may be wise in several causes or actions, yet it is but one wisdom; and though a Judg may shew Justice in several causes, yet it is but one Justice; for Wisdom and Justice, though they be practised in several causes, yet it is but one Wisdom, and one Justice; and so, all the parts of a mans body, although they move differently, yet are they but one man's bodily actions; Just as a man, if he carve or cut out by art several statues, or draw several Pictures, those statues or pictures are but that one man's work. The like may be said of Natures Motions and Figures; all which are but one self-active or self-moving Material Nature. But Wise Nature's Ground or Fundamental actions are very Regular, as you may observe in the several and distinct kinds, sorts and particulars of her Creatures, and in their distinct Proprieties, Qualities, and Faculties, belonging not onely to each kind and sort, but to each particular Creature; and since man is not able to know perfectly all those proprieties which belong to animals, much less will he be able to know and judg of those that are in Vegetables, Minerals and Elements; and yet these Creatures, for any thing Man knows, may be as knowing, understanding, and wise as he; and each as knowing of its kind or sort, as man is of his; But the mixture of ignorance and knowledg in all Creatures proceeds from thence, that they are but Parts; and there is no better proof, that the mind of man is dividable, then that it is not perfectly knowing; nor no better proof that it is composeable, then that it knows so much: but all minds are not alike, but some are more composed then others, which is the cause, some know more then others; for if the mind in all men were alike, all men would have the same Imaginations, Fancies, Conceptions, Memories, Remembrances, Passions, Affections, Understanding, and so forth: The same may be said of their bodies; for if all mens sensitive parts were as one, and not dividable and composeable, all their Faculties, Proprieties, Constitutions, Complexions, Appetites, would be the same in every man without any difference; but humane sense and reason doth well perceive, that neither the mind, life nor body are as one piece, without division and composition. Concerning the divine Soul, I do not treat of it; onely this I may say, That all are not devout alike, nor those which are, are not at all times alike devout. But to conclude: some of our modern Philosophers think they do God good service, when they endeavour to prove Nature, as Gods good Servant, to be stupid, ignorant, foolish and mad, or any thing rather then wise, and yet they believe themselves wise, as if they were no part of Nature; but I cannot imagine any reason why they should rail on her, except Nature had not given them as great a share or portion, as she hath given to others; for children in this case do often rail at their Parents, for leaving their Brothers and Sisters more then themselves. However, Nature can do more then any of her Creatures: and if Man can Paint, Imbroider, Carve, Ingrave curiously; why may not Nature have more Ingenuity, Wit and Wisdom then any of her particular Creatures? The same may be said of her Government. And so leaving Wise Nature, I rest,

Madam,

Your faithful Friend

and Servant.

[1]Append. to the Antid. c.11.

MADAM,

To yourAuthorsargument,[1]Thatif Motion belong naturally to Matter, Matter being Uniform, it must be alike moved in every part or particle imaginable of it, by reason this Motion being natural and essential to Matter, is alike every way.I answer, That this is no more necessary, then that the several actions of one body, or of one part of a body should be alike; for though Matter is one and the same in its Nature, and never changes, yet the motions are various, which motions are the several actions of one and the same Natural Matter; and this is the cause of so many several Creatures; for self-moving matter by its self-moving power can act several ways, modes or manners; and had not natural matter a self-acting power, there could not be any variety in Nature; for Nature knows of no rest, there being no such thing as rest in Nature; but she is in a perpetual motion, I mean self-motion, given her from God: Neither do I think it Atheistical (as yourAuthordeems) to maintain this opinion of self-motion, as long as I do not deny the Omnipotency of God; but I should rather think it Irreligious to make so many several Creatures as Immaterial Spirits, like so many severall Deities, to rule and govern Nature and all material substances in Nature; for what Atheism doth there lie in saying, that natural matter is naturally moving, and wise in her self? Doth this oppose the omnipotency and Infinite wisdom of God? It rather proves and confirms it; for all Natures free power of moving and wisdom is a gift of God, and proceeds from him; but I must confess, it destroys the power of Immaterial substances, for Nature will not be ruled nor governed by them, and to be against Natural Immaterial substances, I think, is no Atheisme, except we make them Deities; neither is Atheisme to contradict the opinion of those, that believe such natural incorporeal Spirits, unless man make himself a God. But although Nature is wise, as I said before, and acts methodically, yet the variety of motions is the cause of so many Irregularities in Nature, as also the cause of Irregular opinions; for all opinions are made by self-moving matters motions, or (which is all one) by corporeal self-motion, and some in their opinions do conceive Nature according to the measure of themselves, as that Nature can, nor could not do more, then they think, nay, some believe they can do as much as Nature doth; which opinions, whether they be probable or regular, I'le let any man judg; adding onely this, that to humane sense and reason it appears plainly, that as God has given Nature a power to act freely, so he doth approve of her actions, being wise and methodical in all her several Productions, Generations, Transformations and Designs: And so I conclude for the present, onely subscribe my self, as really I am,

Madam,

Your faithful Friend,

and Servant.

[1]Antid. l.2.c.1.

MADAM,

I am of yourAuthorsopinion, concerning self-activity or self-motion,[1]That what is Active of it self, can no more cease to be active then to be: And I have been always of this opinion, even from the first beginning of my conceptions in natural Philosophy, as you may see in my first Treatise of Natural Philosophy, which I put forth eleven years since; where I say, That self-moving Matter is in a Perpetual motion; But yourAuthorendeavors from thence to conclude, ThatMatter is not self active, because it is reducible to rest.To which I answer, That there is no such thing as Rest in Nature: Not do I say, that all sorts of motions are subject to our senses, for those that are subject to our sensitive Perceptions, are but gross Motions, in comparison to those that are not subject to our exterior senses: as for example; We see some bodies dilate, others consume, others corrupt; yet we do not see how they dilate, nor how they consume, nor how they corrupt: Also we see some bodies contract, some attract, some condense, some consist, &c. yet we do not see their contracting, attracting, condensing, consisting or retenting motions; and yet we cannot say, they are not corporeal motions, because not subject to our exterior senses; for if there were not contracting, attracting, retenting or consistent corporeal self-motions, it had been impossible that any creature could have been composed into one united figure, much less stayed and continued in the same figure without a general alteration. But yourAuthorsays,If Matter, as Matter, had Motion, nothing would hold together, but Flints, Adamants, Brass, Iron, yea, this whole Earth, would suddenly melt into a thinner substance then the subtil Air, or rather it never had been condensated together to this consistency we find it.But I would ask him, what reason he can give, that corporeal self-motion should make all matter rare and fluid, unless he believe there is but one kind of motion in Nature, but this, human sense and reason will contradict; for we may observe there are Infinite changes of Motion, and there is more variety and curiosity in corporeal motions, then any one single Creature can imagine, much less know; but I suppose he conceives all corporeal matter to be gross, and that not any corporeal motion can be subtil, penetrating, contracting and dilating; and that whatsoever is penetrating, contracting and dilating, is Individable: But by his leave,Madam, this doth not follow; for though there be gross degrees of Matter, and strong degrees of Corporeal Motions, yet there are also pure and subtil degrees of Matter and Motions; to wit, that degree of Matter, which I name sensitive and rational Matter, which is natural Life and Knowledg, as sensitive Life and rational Knowledg. Again, yourAuthoraskes,What glue or cement holds the parts of hard matter in Stones and Metals together?I answer, Consistent or retentive corporeal motions, by an agreeable union and conjunction in the several parts of Metal or Stone; and these retentive or consistent motions, are as strong and active, if not more, then some dilative or contractive motions; for I have mentioned heretofore, that, as sensitive and rational corporeal motions are in all Creatures, so also in Stone, Metal, and any other dense body whatsoever; so that not any one Creature or part of Matter is without Motion, and therefore not any thing is at rest. But,Madam, I dare say, I could bring more reason and sense to prove, that sensitive and rational Matter is fuller of activity, and has more variety of motion, and can change its own parts of self-moving Matter more suddenly, and into more exterior figures, then Immaterial Spirits can do upon natural Matter. But yourAuthorsays, That Immaterial Spirits are endued with Sense and Reason; I say, My sensitive and rational corporeal Matter is Sense and Reason it self, and is the Architect or Creator of all figures of Natural matter, for though all the parts of Matter are not self-moving, yet there is not any part that is not moving or moved, by and with the mover, which is animate matter. And thus I conclude, and rest constantly,

Madam,

Your Faithful Friend

and Servant.

Back to Index Next